The Life of Sariputta

Transcription

1 Help Home» Theravada Text Archives» Buddhist Publication Society» The Wheel The Life of Sariputta Compiled and translated from the Pali texts by Nyanaponika Thera The Wheel Publication No. 90/92 ISBN Copyright 1987 Buddhist Publication Society For free distribution only. You may print copies of this work for your personal use. You may re-format and redistribute this work for use on computers and computer networks, provided that you charge no fees for its distribution or use. Otherwise, all rights reserved. Buddhist Publication Society P.O. Box 61 54, Sangharaja Mawatha Kandy, Sri Lanka This edition was transcribed from the print edition in 1994 by W.D. Savage under the auspices of the DharmaNet Dharma Book Transcription Project, with the kind permission of the Buddhist Publication Society. HTML formatting by Jill H. Button (1999). Contents Prologue Part I: From Birth to the Attainment of Arahatship Part II: Maturity of Insight Friendships The Helper Attainment The Turner of the Wheel The Elder's Relatives The Unresentful file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (1 of 62)30/12/ :18:52

2 Part III: The Further Shore The Last Debt Paid Cunda Sutta Ukkacela Sutta Part IV: Discourses of Sariputta Part V: Sariputta in the Jatakas Appendix: A Note on the Relics of Sariputta and Maha-Moggallana Notes Prologue [g In many temples of Sri Lanka you will find on either side of the Buddha image, the statues of two monks. Their robes are draped over one shoulder and they stand in the attitude of reverence, with joined palms. Quite often there are a few flowers at their feet, laid there by some pious devotee. If you ask who they are, you will be told that they are the Enlightened One's two Chief Disciples, the Arahats Sariputta and Maha Moggallana. They stand in the positions they occupied in life. Sariputta on the Buddha's right, Maha Moggallana on his left. When the great stupa at Sanchi was opened up in the middle of the last century, the relic chamber was found to contain two stone receptacles; the one to the north held the body relics of Maha Moggallana, while that on the south enclosed those of Sariputta. Thus they had lain while the centuries rolled past and the history of two thousand years and more played out the drama of impermanence in human life. The Roman Empire rose and fell, the glories of ancient Greece became a distant memory; new religions wrote their names, often with blood and fire, on the changing face of the earth, only to mingle at last with legends of Thebes and Babylon, and gradually the tides of commerce shifted the great centers of civilisation from East to West, while generations that had never heard the Teaching of the Buddha arose and passed away. But all the time that the ashes of the saints lay undisturbed, forgotten in the land that gave them birth, their memory was held dear wherever the Buddha's message spread, and the record of their lives was passed down from one generation to another, first by word of mouth, then in the written pages of the Buddhist Tripitaka, the most voluminous and detailed scripture of any religion. next to the Enlightened One himself, it is these two disciples of his who stand highest in the veneration of Buddhists in the Theravada lands. Their names are as inseparable from the annals of Buddhism as that of the Buddha himself. If it has come about that in the course of time many legends have been woven into the tradition of their lives, this is but the natural outcome of the devotion that has always been felt for them. And that high esteem was fully justified. Few religious teachers have been so well served by their immediate disciples as was the Buddha. This you will see as you read these pages, for they tell the story of one of the two greatest of them, Sariputta, who was second only to the Buddha in the depth and range of his understanding, and his ability to teach the Doctrine of Deliverance. In the Tripitaka there is no file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (2 of 62)30/12/ :18:52

3 connected account of his life, but it can be pieced together from the various incidents, scattered throughout the canonical texts and commentaries, in which he figures. Some of them are more than incidents, for his life so closely interwoven with the life and ministry of the Buddha that he plays an essential part in it, and on a number of occasions it is the Sariputta himself who takes the leading role -- as skilled preceptor and exemplar, as kind and considerate friend, as guardian of the welfare of the bhikkhus under his charge, as faithful repository of his Master's doctrine, the function which earned him the title of Dhamma-senapati, Marshal of the Dhamma, and always as himself, a man unique in his patience and steadfastness, modest and upright in thought, word and deed, a man to whom one act of kindness was a thing to be remembered with gratitude so long as life endured. Even among the Arahats, saints freed from all defilements of passion and delusion, he shone like the full moon in a starry sky. This then is the man, of profound intellect and sublime nature, a true disciple of the Great Teacher, whose story we have set down, to the best of our ability, in the pages that follow. If you, the reader, can gather from this imperfect record something of the qualities of man perfected, of man fully liberated and raised to the highest level of his being; of how such a man acts and speaks and comports himself towards his fellows; and if the reading of it gives you strength and faith in the assurance of what man may become, then our work has been worthwhile, and is fully rewarded. Part I From Birth to the Attainment of Arahatship [g The story begins at two brahmanical villages in India, called Upatissa and Kolita, which lay not far from the city Rajagaha. Before our Buddha had appeared in the world a brahman lady named Sari, living in Upatissa village,[1] conceived; and also, on the same day at Kolita village, did another brahman lady whose name was Moggalli. The two families were closely connected, having been friends with one another for seven generations. From the first day of their pregnancy the families gave due care to the mothers-to-be, and after ten months both women gave birth to boys, on the same day. On the namegiving day the child of the brahman lady Sari received the name Upatissa, as he was a son of the foremost family of that village; and for the same reason Moggalli's son was named Kolita. When the boys grew up they were educated, and acquired mastery of all the sciences. Each of them had a following of five hundred brahman youths, and when they went to the river or park for sport and recreation, Upatissa used to go with five hundred palanquins, and Kolita with five hundred carriages. Now at Rajagaha there was an annual event called the Hilltop Festival. Seats were arranged for both youths and they sat together to witness the celebrations. When there was occasion for laughter, they laughed; when the spectacles were exciting, they became excited; and they paid their fees for the extra shows. In this manner they enjoyed the festival for a second day; but on the third day their understanding was awakened and they could no longer laugh or get excited, nor did they feel inclined to pay for extra file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (3 of 62)30/12/ :18:53

4 shows as they had done on the first days. Each of them had the same thought: "What is there to look at here? Before these people have reached a hundred years they will all have come to death. What we ought to do is to seek for a teaching of deliverance." It was with such thoughts in mind that they took their seats at the festival. Then Kolita said to Upatissa: "How is this, my dear Upatissa? You are not as happy and joyous as you were on the other days. You seem now to be in a discontented mood, What is on your mind?" "My dear Kolita, to look at these things here is of no benefit at all. it is utterly worthless! I ought to seek a teaching of deliverance for myself. That, my Kolita, is what I was thinking, seated here. But you, Kolita, seem to be discontented, too." And Kolita replied: "Just as you have said, I also feel." When he knew that his friend had the same inclinations, Upatissa said: "That was a good thought of ours. But for those who seek a teaching of deliverance there is only one thing to do: to leave home and become ascetics. But under whom shall we live the ascetic life?" At that time, there lived at Rajagaha an ascetic of the sect of the Wanderers (paribbajaka), called Sañjaya, who had a great following of pupils. Deciding to get ordination under him, Upatissa and Kolita went there, each with his own following of five hundred Brahman youths and all of them received ordination from Sañjaya. And from the time of their ordination under him, Sañjaya's reputation and support increased abundantly. Within a short time the two friends had learned Sañjaya's entire doctrine and they asked him: "Master, does your doctrine go so far only, or is there something beyond?" Sañjaya replied: "So far only it goes. You know all." Hearing this, they thought to themselves: "If that is the case, it is useless to continue the Holy Life under him. We have gone forth from home to seek a teaching of deliverance. Under him we cannot find it. But India is vast; if we wander through villages, towns and cities we shall certainly find a master who can show us the teaching of deliverance." And after that, whenever they heard that there were wise ascetics or brahmans at this or that place, they went and discussed with them. But there was none who was able to answer their questions, while they were able to reply to those who questioned them. Having thus traveled through the whole of India they turned back, and arriving at their old place they agreed between them that he who should attain to the Deathless State first, should inform the other. It was a pact of brotherhood, born of the deep friendship between the two young men. Some time after they had made that agreement, the Blessed One, the Buddha, came to Rajagaha. It was when he had delivered the Fire Sermon at Gaya Peak that he remembered his promise, given before his Enlightenment to King Bimbisara, that he would come to Rajagaha again when he had attained his goal. file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (4 of 62)30/12/ :18:53

5 So in stages the Blessed One journeyed from Gaya to Rajagaha, and having received from King Bimbisara the Bamboo Grove Monastery (Veluvana) he resided there. Among the sixty-one Arahats (Saints) whom the Master had sent forth to proclaim to the world the virtues of the Triple Gem, there was the Elder Assaji, who belonged to the group of five ascetics, the Buddha's erstwhile companions before his Enlightenment, and afterwards his first disciples. The Elder Assaji had returned to Rajagaha from his wanderings, and when one morning he was going for alms in the city he was seen by Upatissa, who was on his way to the Paribbajaka ascetic's monastery. Struck by Assaji's dignified and serene appearance, Upatissa thought: "Never before have I seen such a monk. He must be one of those who are Arahats, or on the way to Arahatship. Should I not approach him and ask, 'Under whom have you been ordained? Who is your teacher and whose teaching do you profess?'" But then he thought: "It is not the proper time now for putting questions to this monk, as he is going for alms through the streets. I had better follow behind him, after the manner of supplicants." And he did so. Then, when the Elder had gathered his almsfood, and Upatissa saw him going to another place intending to sit down and take his meal, he prepared for him his own ascetic's seat that he carried with him, and offered it to the Elder. The Elder Assaji took his meal, after which Upatissa served him with water from his own water-container, and in that way performed towards Assaji the duties of a pupil to a teacher. After they had exchanged the usual courteous greetings. Upatissa said: "Serene are your features, friend. Pure and bright is your complexion. Under whom, friend, have you gone forth as an ascetic? Who is your teacher and whose doctrine do you profess?" Assaji replied: "There is, O friend, the Great Recluse, the scion of the Sakyas, who has gone forth from the Sakya clan. Under that Blessed One I have gone forth. That Blessed One is my teacher and it is his Dhamma that I profess." "What does the venerable one's master teach, what does he proclaim?" Questioned thus, the Elder Assaji thought to himself: "These wandering ascetics are opposed to the Buddha's dispensation. I shall show him how profound this dispensation is". So he said: "I am but new to the training, friend. It is not long since I went forth from home, and I came but recently to this teaching and discipline. I cannot explain the Dhamma in detail to you." The wanderer replied: "I am called Upatissa, friend. Please tell me according to your ability, be it much or little. It will be my task to penetrate its meaning by way of a hundred or a thousand methods." And he added: "Be it little or much that you can tell, the meaning only, please proclaim to me! To know the meaning is my sole desire; file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (5 of 62)30/12/ :18:53

6 Of no avail to me are many words." In response, the Elder Assaji uttered this stanza: "Of all those things that from a cause arise, Tathagata the cause thereof has told; And how they cease to be, that too he tells, This is the doctrine of the Great Recluse."[2] Upon hearing the first two lines, Upatissa became established in the Path of Stream-entry, and to the ending of the last two lines he already listened as a Stream-winner. When he become a Stream-winner, and before he had achieved the higher attainments, he thought: "Here will the means of deliverance be found!" and he said to the Elder: "Do not enlarge upon this exposition of the Dhamma, venerable sir. This will suffice. But where does our Master live?" "In the Bamboo Grove Monastery, wanderer." "Then please go on ahead, venerable sir. I have a friend with whom I agreed that he who should reach the Deathless State first, should tell the other. I shall inform him, and together we shall follow on the road you went and shall come into the Master's presence." Upatissa then prostrated himself at the Elder's feet, saluted him and, taking the Elder's leave, went back to the park of the Wandering Ascetics. Kolita saw him approaching and thought: "Today my friend's appearance is quite changed. Surely, he must have found the Deathless State!" And when he asked him about it, Upatissa replied: "Yes, friend, the Deathless State has been found!" and he recited to him the stanza he had heard. At the end of the verse, Kolita was established in the Fruition of Stream-entry and he asked: "Where, my dear, does the Master live?" "I learned from our teacher, the Elder Assaji, that he lives at the Bamboo Grove Monastery." "Then let us go, Upatissa, and see the Master," said Kolita. But Sariputta was one who always respected his teacher, and therefore he said to his friend: "First, my dear, we shall go to our teacher, the Wanderer Sañjaya, and tell him that we have found the Deathless. If he can grasp it, he will penetrate to the Truth. And even if he does not he may, out of confidence in us, come with us to see the Master; and hearing the Buddha's teaching, he will attain to the penetration of the Path and Fruition." So both of them went to Sañjaya and said: "Oh, our teacher! What are you doing? A Buddha has file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (6 of 62)30/12/ :18:53

7 appeared in the world! Well proclaimed is his Teaching and in right conduct lives his community of monks. Let us go and see the Master of the Ten Powers!" "What are you saying, my dear?" Sañjaya exclaimed. And refusing to go with them he spoke to them of the gain and fame they would enjoy if they would share his, the teacher's, place. But they said: "Oh, we should not mind always remaining in the state of pupils! But you, O teacher, you must know whether to go or not!" Then Sañjaya thought: "If they know so much, they will not listen to what I say." And realizing that, he replied: "You may go, then, but I cannot." "Why not, O teacher?" "I am a teacher of many. If I were to revert to the state of a disciple, it would be as if a huge water tank were to change into a small pitcher. I cannot live the life of a pupil now." "Do not think like that, O teacher!" they urged. "Let it be, my dear. You may go, but I cannot." "Oh teacher! When a Buddha has appeared in the world, people flock to him in large crowds and pay homage to him, carrying incense and flowers. We too shall go there. And then what will happen to you?" To which Sañjaya replied: "What do you think, my pupils: are there more fools in this world, or more wise people?" "Fools there are many, O teacher, and the wise are few." "If that is so, my friends, then the wise ones will go to the wise recluse Gotama, and the fools will come to me, the fool. You may go now, but I shall not." So the two friends left, saying: "You will come to understand your mistake, O teacher!" And after they had gone there was a split among Sañjaya's pupils, and his monastery became almost empty. Seeing his place empty, Sañjaya vomited hot blood. Five hundred of his disciples had left along with Upatissa and Kolita, out of whom two hundred and fifty returned to Sañjaya. With the remaining two hundred and fifty, and their own following, the two friends arrived at the Bamboo Grove Monastery. There the Master, seated among the fourfold assembly[3] was preaching the Dhamma, and when the Blessed One saw the two coming he addressed the monks: "These two friends, Upatissa and Kolita, who file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (7 of 62)30/12/ :18:53

8 are now coming, will be two excellent disciples to me, a blessed pair." Having approached, the friends saluted the Blessed One reverentially and sat down at one side. When they were seated they spoke to the Blessed One, saying: "May we obtain, O Lord, the ordination of the Going Forth under the Blessed One, may we obtain the Higher Ordination!" And the Blessed One said: "Come, O bhikkhus! Well proclaimed is the Dhamma. Now live the Life of Purity, to make an end of suffering!" This alone served as the ordination of these venerable ones. Then the master continued his sermon, taking the individual temperaments[4] of the listeners into consideration; and with the exception of the two chief disciples all of them attained to Arahatship. But the two chief disciples had not yet completed the task of attaining to the three higher paths of sanctity. The reason for this was the greatness of the "knowledge pertaining to the perfection of a disciple" (savakaparami-ñana), which they had still to reach. Upatissa received the name of Sariputta on becoming a disciple of the Buddha, while Kolita became known as Maha Moggallana. Now the Venerable Maha Moggallana went to live at a village in Magadha called Kallavala, on which he depended for almsfood. On the seventh day after his ordination when he was doing the recluse's work (of meditation), fatigue and torpor fell upon him. But spurred on by the Master,[5] he dispelled his fatigue, and while listening to the Master expounding to him the meditation subject of the elements (dhatu-kammatthana), he completed the task of winning to the three higher paths and reached the acme of a disciple's perfections (savaka-parami). But the Venerable Sariputta continued to stay near the Master, at a cave called the Boar's Shelter (Sukarakhata-lena), depending on Rajagaha for his almsfood. Half a month after his ordination the Blessed One gave a discourse on the comprehension of feelings[6] to the Venerable Sariputta's nephew, the wandering ascetic Dighanakha. The Venerable Sariputta was standing behind the Master, fanning him. While following with his thoughts the progress of the discourse, as though sharing the food prepared for another, the Venerable Sariputta on that occasion reached the acme of "knowledge pertaining to a disciple's perfection and attained to Arahatship together with the fourfold analytical knowledge (patisambhida-ñana)."[7] And his nephew, at the end of the sermon, was established in the Fruition of Stream-entry.[8] Now it may be asked: Did not the Venerable Sariputta possess great wisdom; and if so, why did he attain to the disciple's perfections later than the Venerable Maha Moggallana? The answer is, because of the greatness of the preparations necessary for it. When poor people want to go anywhere they take to the road at once; but in the case of kings, larger preparations are required, as for instance to get ready the elephants and chariots, and so on. Thus it was in this case. file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (8 of 62)30/12/ :18:53

9 On that same day, when the evening shadows had lengthened, the Master caused his disciples to assemble and bestowed upon the two Elders the rank of Chief Disciples. At this, some monks were displeased and said among themselves: "The Master should have given the rank of Chief Disciples to those who were ordained first, that is, the Group of Five disciples. If not to them, then either to the group of two hundred and fifty bhikkhus headed by Yasa, or to the thirty of the Auspicious Group (Bhaddavaggiya), or else to the three Kassapa brothers. But passing over all these Great Elders, he has given it to those whose ordination was the very last of all." The Master inquired about the subject of their talk. When he was told, he said: "I do not show preference, but give to each what he has aspired to. When, for instance, Kondañña-the Knower in a previous life gave almsfood nine times during a single harvest, he did not aspire to Chief Discipleship; his aspiration was to be the very first to penetrate to the highest state, Arahatship. And so it came about. But when Sariputta and Maha Moggallana many aeons ago, at the time of the Buddha Anomadassi, were born as the brahman youth Sarada and landowner Sirivaddhaka, they made the aspiration for Chief Discipleship. This, O bhikkhus, was the aspiration for these my sons at that time. Hence I have given them just what they aspired to, and did not do it out of preference." This account of the beginning of the Venerable Sariputta's career is taken from the Commentary to the Anguttara Nikaya, Etad-agga section, with some passages from the parallel version in the Dhammapada Commentary. From it some of the principal traits of the Venerable Sariputta's character are already discernible. His capacity for deep and constant friendship showed itself while he was still a worldling, a youth nurtured in luxury and pleasure, and it persisted after he had abandoned the household life. On receiving his first insight into the Dhamma, and before proceeding any further, his first thought was for his friend Kolita and the vow they had sworn together. His penetrating intellect is revealed in the promptness with which he grasped the essence of the Buddha's teaching from a few simple words. And, most rare of all, he combined that intellectual power with a modesty and sweetness of nature that expressed itself in gratitude and reverence for anyone, even the misguided Sañjaya, who had taught him things of value. It was no wonder, therefore, that throughout his life he continued to show respect for the Venerable Assaji, from whom he had gained his introduction to the Buddha's Teaching. We are told in the Commentary to the Nava Sutta (Sutta-Nipata), and also in the Commentary to v. 392 of the Dhammapada, that whenever the Venerable Sariputta lived in the same monastery as the Elder Assaji, he always went to pay obeisance to him immediately after having done so to the Blessed One. This he did out of reverence, thinking: "This venerable one was my first teacher. It was through him that I came to know the Buddha's Dispensation." And when the Elder Assaji lived in another monastery, the Venerable Sariputta used to face the direction in which the Elder Assaji was living, and to pay homage to him by touching the ground at five places (with the head, hands and feet), and saluting with joined palms. But this led to misunderstanding, for when other monks saw it they said: "After becoming a Chief Disciple, Sariputta still worships the heavenly quarters! Even today he cannot give up his brahmanical views!" Hearing these remarks, the Blessed One said: "It is not so, bhikkhus. Sariputta does not worship the heavenly quarters. He salutes him through whom he came to know the Dhamma. It is him he salutes, worships and reveres as his teacher. Sariputta is one who gives devout respect to his teacher." It was then that the Master preached to the monks assembled there the Nava Sutta,[9] which starts with the file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (9 of 62)30/12/ :18:53

10 words: "As gods their homage pay to Indra, So should a man give reverence to him From whom he learned the Dhamma." Another example of the Venerable Sariputta's gratitude is given in the story of Radha Thera. The Commentary to verse 76 of the Dhammapada relates that there was living at Savatthi a poor brahman who stayed in the monastery. There he performed little services such as weeding, sweeping, and the like and the monks supported him with food. They did not, however, want to ordain him. One day the Blessed One, in his mental survey of the world, saw that this brahman was mature for Arahatship. he inquired about him from the assembled monks, and asked whether any one of them remembered to have received some help from the poor brahman. The Venerable Sariputta said that he remembered that once, when he was going for alms in Rajagaha, this poor brahman had given him a ladle full of almsfood that he had begged for himself. The Master asked Sariputta to ordain the man, and he was given the name Radha. The Venerable Sariputta then advised him time and again as to what things should be done, and always Radha received his admonitions gladly, without resentment. And so, living according to the Elder's advice, he attained Arahatship in a short time. This time the bhikkhus remarked on Sariputta's sense of gratitude and said that he who himself willingly accepts advice obtains pupils who do the same. Commenting on this, the Buddha said that not only then, but also formerly Sariputta had showed gratitude and remembered any good deed done to him. And in that connection the Master told the Alinacitta Jataka, the story of a grateful elephant.[10] Friendships [g Part II Maturity of Insight [g If Sariputta was notable for his lasting sense of gratitude, he was no less so for his capacity for friendship. With Maha Moggallana, the friend and companion of his youth, he maintained a close intimacy, and many were the conversations they held on the Dhamma. One of these, which is of special interest as throwing light on the process of Venerable Sariputta's attainment, is recorded in the Anguttara Nikaya, Catukka-nipata, No It relates that once the Venerable Maha Moggallana went to see the Elder and said to him: "There are four ways of progress, brother Sariputta: difficult progress, with sluggish direct-knowledge; file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (10 of 62)30/12/ :18:53

11 difficult progress, with swift direct-knowledge; easy progress, with sluggish direct-knowledge; easy progress, with swift direct-knowledge. "By which of these four ways of progress, brother, was your mind freed from the cankers without remnants of clinging?" To which the Venerable Sariputta replied: "By that of those four ways of progress, brother, which is easy and has swift direct-knowledge." The explanation of this passage is that if the suppression of the defilements preparatory to absorption or insight takes place without great difficulty, progress is called "easy" (sukha-patipada); in the reverse case it is "difficult" or "painful" (dukkha-patipada). If, after the suppression of the defilements, the manifestation of the Path, the goal of insight, is quickly effected, the direct-knowledge (connected with the Path) is called "swift" (khippabhiñña); in the reverse case it is "sluggish" (dandabhiñña). In this discourse the Venerable Sariputta's statement refers to his attainment of Arahantship. His attainment of the first three Paths, however, was, according to the commentary to the above text, connected with "easy progress and sluggish direct-knowledge." In such ways as this did the two friends exchange information about their experience and understanding of the Dhamma. They were also frequently associated in attending to affairs of the Sangha. One such occasion was when they combined in winning back certain monks who had been led astray by Devadatta. There is an interesting passage[11] in this connection which shows that the Venerable Sariputta's generous praise of Devadatta's achievements before the latter brought about a schism in the Sangha was the cause of a slight embarrassment. It relates that when the Buddha asked Sariputta to proclaim in Rajagaha that Devadatta's deeds and words should no longer be regarded as connected with the Buddha, Dhamma and Sangha, the Venerable Sariputta said: "Formerly I spoke at Rajagaha in praise of Devadatta's magical powers?" "Yes, Lord," the elder replied. "So you will now speak truthfully also, Sariputta, when you make this proclamation about Devadatta." So, after receiving the formal approval of the Sangha, the Venerable Sariputta, together with many monks, went to Rajagaha and made the declaration about Devadatta. When Devadatta had formally split the Sangha by declaring that he would conduct Sangha-acts separately, he went to Vultures' Peak with five hundred young monks who through ignorance had become his followers. To win them back, the Buddha sent Sariputta and Maha Moggallana to the Vultures' Peak, and while Devadatta was resting, the two Chief Disciples preached to the monks, who attained to Stream-entry and went back to the Master.[12] Another time when the Venerable Sariputta and the Venerable Maha Moggallana worked together to restore order in the Sangha was when a group of monks led by Assaji (not the Elder Assaji referred to earlier) and Punnabbassu, living at Kitagiri, were misbehaving. In spite of repeated admonitions, these monks would not mend their ways, so the two Chief Disciples were sent to pronounce the penalty of pabbajaniya-kamma (excommunication) on those who would not submit to the discipline.[13] file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (11 of 62)30/12/ :18:53

12 Venerable Sariputta's devotion to his friend was fully reciprocated; we are told of two occasions when Sariputta was ill, and Maha Moggallana attended to him and brought him medicine. Yet there was nothing exclusive about the Venerable Sariputta's friendships, for according to the commentary to the Maha-Gosinga Sutta there was also a bond of mutual affection between him and the Elder Ananda. On the part of Sariputta it was because he thought: "He is attending on the Master -- a duty which should have been performed by me"; and Ananda's affection was due to the fact that Sariputta had been declared by the Buddha as his foremost disciple. When Ananda gave Novice Ordination to young pupils he used to take them to Sariputta to obtain Higher ordination under him. The Venerable Sariputta did the same in regard to Ananda, and in that way they had five hundred pupils in common. Whenever the Venerable Ananda received choice robes or other requisites he would offer them to Sariputta, and in the same way, Sariputta passed on to Ananda any special offerings that were made to him. Once Ananda received from a certain brahman a very valuable robe, and with the Master's permission he kept it for ten days awaiting Sariputta's return. The sub-commentary says that later teachers commented on this: "There may be those who say: 'We can well understand that Ananda, who had not yet attained to Arahatship, felt such affection. But how is it in the case of Sariputta, who was a canker-free Arahat?" To this we answer: 'Sariputta's affection was not one of worldly attachment, but a love for Ananda's virtues (guna-bhatti).'" The Buddha once asked the Venerable Ananda: "Do you, too, approve of Sariputta?" And Ananda replied: "Who, O Lord, would not approve of Sariputta, unless he were childish, corrupt, stupid or of perverted mind! Learned, O Lord, is the Venerable Sariputta; of great wisdom, O Lord, is the Venerable Sariputta; of broad, bright, quick, keen and penetrative wisdom is the Venerable Sariputta; of few wants and contented, inclined to seclusion, not fond of company, energetic, eloquent, willing to listen, an exhorter who censures what is evil."[14] In the Theragatha (v. 1034f) we find the Venerable Ananda describing his emotion at the time of Sariputta's death. "When the Noble Friend (Sariputta) had gone," he declares, "the world was plunged in darkness for me." But he adds that after the companion had left him behind, and also the Master had passed away, there was no other friend like mindfulness directed on the body. Ananda's sorrow on learning of the Venerable Sariputta's death is also described very movingly in the Cunda Sutta.[15] Sariputta was a true friend in the fullest sense of the word. He well understood how to bring out the best in others, and in doing so did not hesitate sometimes to speak straightforwardly and critically, like the ideal friend described by the Buddha, who points out his friend's faults. It was in this way that he helped the venerable Anuruddha in his final break-through to Arahatship, as recorded in the Anguttara Nikaya (Tika-Nipata No. 128): Once the Venerable Anuruddha went to see the Venerable Sariputta. When they had exchanged courteous greetings he sat down and said to the Venerable Sariputta: "Friend file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (12 of 62)30/12/ :18:53

13 Sariputta, with the divine eye that is purified, transcending human ken, I can see the thousandfold world-system. Firm is my energy, unremitting; my mindfulness is alert and unconfused; the body is tranquil and unperturbed; my mind is concentrated and onepointed. And yet my mind is not freed from cankers, not freed from clinging." "Friend Anuruddha," said the Venerable Sariputta, "that you think thus of your divine eye, this is conceit in you. That you think thus of your firm energy, your alert mindfulness, your unperturbed body and your concentrated mind, this is restlessness in you. That you think of your mind not being freed from the cankers, this is worrying[16] in you. It will be good, indeed, if the Venerable Anuruddha, abandoning these three states of mind and paying no attention to them, will direct the mind to the Deathless Element." And the Venerable Anuruddha later on gave up these three states of mind, paid no attention to them and directed his mind to the Deathless Element. And the Venerable Anuruddha, living then alone, secluded, heedful, ardent, with determined mind, before long reached in this very life, understanding and experiencing it by himself, that highest goal of the Holy Life, for the sake of which noble sons go forth entirely from home into homelessness. And he knew: "Exhausted is rebirth, lived is the holy life, the work is done, nothing further remains after this." Thus the Venerable Anuruddha became one of the Arahats. Sariputta must have been stimulating company, and sought after by many. What attracted men of quite different temperament to him and his conversation can be well understood from the incident described in the Maha-Gosinga Sutta (Majjhima Nikaya No. 32). One evening the Elders Maha Moggallana, Maha Kassapa, Anuruddha, Revata and Ananda went to Sariputta to listen to the Dhamma. The Venerable Sariputta welcomed them, saying: "Delightful is this Gosinga Forest of Sala trees; there is moonlight tonight, all the Sala trees are in full bloom, and it seems that heavenly perfume drifts around. What kind of monk, do you think, Ananda, will lend more luster to this Gosinga Sala Forest?" The same question was put to the others as well, and each answered according to his individual nature. Finally, Sariputta gave his own answer, which was as follows: "There is a monk who has control over his mind, who is under the control of his mind.[17] In whatever (mental) abiding or attainment he wishes to dwell in the forenoon, he can dwell in it at that time. In whatever (mental) abiding or attainment he wishes to dwell at noon, he can dwell in it at that time. In whatever (mental) abiding or attainment he wishes to dwell in the evening, he can dwell in it at that time. It is as though a king's or royal minister's cloth chest were full of many-colored garments; so that whatever pair of garments he wishes to wear in the morning, or at noon, or in the evening, he can wear it at will at those times. Similarly it is with a monk who has control over his mind, who is not under the control of his mind; in whatever (mental) abiding or attainment he wishes to dwell in the morning, or at noon, or in the evening, he can do so at will at those times. file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (13 of 62)30/12/ :18:53

14 Such a monk, friend Moggallana, may lend luster to this Gosinga Sala Forest." They then went to the Buddha, who approved of all their answers and added his own. We see from this episode that Sariputta, with all his powerful intellect and his status in the Sangha, was far from being a domineering type who tried to impose his views on others. How well did he understand how to stimulate self-expression in his companions in a natural and charming way, conveying to them the pensive mood evoked by the enchanting scenery! His own sensitive nature responded to it, and drew a similar response from his friends. There are many such conversations recorded between Sariputta and other monks, not only the Venerables Maha Moggallana, Ananda and Anuruddha, but also Maha Kotthita, Upavana, Samiddhi, Savittha, Bhumija and many more. It seems that the Buddha himself liked to talk to Sariputta, for he often did so, and many of his discourses were addressed to his "Marshal of the Law," to use the title he gave him. Once, Sariputta repeated some words the Master had spoken to Ananda on another occasion. "This is the whole of the Life of Purity (brahmacariya); namely, noble friendship, noble companionship, noble association."[18] There could be no better exemplification of that teaching than the life of the Chief Disciple himself. The Helper [g Among the bhikkhus Sariputta was outstanding as one who helped others. We find a reference to this in the Devadaha Sutta.[19] Some visiting monks, about to return to their own places, took formal leave of the Buddha. He then advised them to see the Venerable Sariputta and take leave of him also, telling them: "Sariputta, O bhikkhus, is wise, and a helper of his fellow monks." The Commentary, in explanation of these words, says: "Sariputta was a helper in two ways: by giving material help (amisanuggaha) and the help of the Dhamma (dhammanuggaha)." The Elder, it is said, did not go on almsround in the early morning hours as the other bhikkhus did. Instead, when they had all gone he walked around the entire monastery grounds, and wherever he saw an unswept place, he swept it; wherever refuse had not been removed, he threw it away; where furniture such as beds, chairs, etc., or earthenware had not been properly arranged, he put them in order. He did that lest other, non-buddhist ascetics, visiting the monastery, might see some disorderliness and speak in contempt of the bhikkhus. Then he used to go to the hall for the sick, and having spoken consoling words to the patients he would ask them about their needs. To procure their requirements he took with him young novices, and went in file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (14 of 62)30/12/ :18:53

15 search of medicine either by way of the customary almsround or to some appropriate place. When the medicine was obtained he would give it to the novices, saying: "Caring for the sick has been praised by the Master! Go now, good people, and be heedful!" After sending them back to the monastery sick room he would go on the alms-round or take his meal at a supporter's house. This was his habit when staying for some time at a monastery. But when going on a journey on foot with the Blessed One, he did not go with the very first of the monks, shod with sandals and umbrella in hand, as one who thinks: "I am the Chief Disciple." But letting the young novices take his bowl and robes sending them with the others, he himself would first attend to those who were old, very young, or unwell, making them apply oil to any sores they might have on their bodies. Then, either later on the same day or on the next day, he would leave together with them. Once, when for that reason the Elder Sariputta had arrived particularly late at the place where the others were resting, he did not get proper quarters for the night, and seated himself under a tent made from robes. The Master saw this, and next day he caused the monks to assemble and told them the story of the elephant, the monkey and the partridge who, after deciding which was the eldest of them, lived together showing respect for the seniormost.[20] He then laid down the rule that "lodgings should be allocated according to seniority."[21] In this way the Venerable Sariputta was a helper by giving material help. Sometimes he would give material help and the help of the Dhamma together, as when he visited Samitigutta, who suffered from leprosy, in the infirmary. The Theragatha Commentary tells us that he said to Samitigutta: "Friend, so long as the aggregates (khandha) continue, all feeling is just suffering. Only when the aggregates are no more is there no more suffering." Having thus given him the contemplation of feelings as subject of meditation, Sariputta went away. Samitigutta, following the Elder's instruction, developed insight and realised the six supernormal powers (chalabhiñña) as an Arahat.[22] Again, when Anathapindika was lying on his deathbed, Sariputta visited him, accompanied by Ananda. Sariputta preached to the dying man on non-attachment, and Anathapindika was greatly moved by the profound discourse.[23] Another sickbed sermon given by the Elder to Anathapindika is preserved in the Sotapatti-Samyutta (Vagga 3, Sutta 6). In this discourse, Anathapindika is reminded that those things which lead to rebirth in states of woe are no longer in him, but that he possesses the four basic qualities of Stream-entry (sotapattiyanga) and the eight path factors: in considering this, his pains would subside. As the result, his pains did subside. Once the Elder Channa was lying ill and in great pain. The Venerable Sariputta paid him a visit, in company with the Elder Maha Cunda. Seeing the sick monk's agonies, Sariputta at once offered to go in file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (15 of 62)30/12/ :18:53

16 search of medicines and suitable food for him. But Channa told them he had decided to take his life, and after they had left he did so. Afterwards the Buddha explained that the Elder Channa's act was without demerit and blameless, since he had attained Arahatship while dying. This story is found in the Channovada Sutta (Majjh. 144). It is said that whenever Sariputta gave advice, he showed infinite patience; he would admonish and instruct up to a hundred or a thousand times, until his pupil was established in the Fruition of Streamentry. Only then did he discharge him and give his advice to others. Very great was the number of those who, after receiving his instruction and following it faithfully, attained to Arahatship. In the Saccavibhanga Sutta (Majjh. 141) the Buddha says: "Sariputta is like a mother who brings forth, while Moggallana is like a nurse of that which has been brought forth. Sariputta trains to the Fruit of Streamentry, and Moggallana trains to the highest goal." Explaining this passage, the Commentary says: "When Sariputta accepted pupils for training, whether they were ordained by him or by others, he favored them with his material and spiritual help, looked after them in sickness, gave them a subject of meditation and at last, when he knew that they had become Stream-winners and had risen above the dangers of the lower worlds, he dismissed them in the confident knowledge that 'Now they can, by their own manly strength, produce the higher stages of Saintship.' Having thus become free from concern about their future, he instructed new groups of pupils. But Maha Moggallana, when training pupils in the same way, did not give up concern for them until they had attained Arahatship. This was because he felt, as was said by the Master: 'As even a little excrement is of evil smell, I do not praise even the shortest spell of existence, be it no longer than a snap of the fingers.'" But although the Majjhima Commentary says that Sariputta used to lead his regular pupils only up to Stream-entry, in individual cases he helped monks to attain the higher stages. The Udana Commentary, for example, says that "at that time bhikkhus in higher training (sekha) often used to approach the Venerable Sariputta for a subject of meditation that could help them to attain the three higher Paths." It was after taking instruction from Sariputta that the Elder Lakuntika Bhaddiya ("The Dwarf") attained Arahatship,[24] having been a Stream-winner at the time. There is also the case of the Venerable Anuruddha, referred to on p. 27. It was in this manner that the Venerable Sariputta gave the help of the Dhamma. He was a great leader of men and an outstanding spiritual adviser. To the latter task he brought not only a keen and perceptive understanding of the human mind, but also a warm, human interest in others which must have been a great encouragement to those under his spiritual guidance. We have already seen how ready he was to give generous praise where it was due; he was also keen at all times to meet noble monks, particularly those whom the Master had commended. One such was the Elder Punna Mantaniputta; when Sariputta learned that he had come on a visit he went to meet him. Without telling him who he was, he listened to Punna's great discourse, the Stage Coach simile (Majjh. No. 24), and when it was ended gave it high praise. file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (16 of 62)30/12/ :18:53

17 Administering to the physical as well as the spiritual needs of the monks under his charge, restraining them with kindly admonitions and encouraging them with the praise their efforts deserved, guiding them on the path showing in all he did that vital sympathetic interest which draws forth the best from a pupil, Sariputta combined the qualities of a perfect teacher with those of a perfect friend. He was ready to help in every way, in small things as in great. Filled with the virtue of the Holy Life himself, he was quick to see virtue in others, expert in developing it in those in whom it was latent, and among the first to extol it where it was in full flower. His was no cold, aloof perfection, but the richest intermingling of spiritual exaltation with the qualities that are finest and most endearing in a human being. Attainment [g Two stanzas in the Theragatha (995, 996) relate, in words ascribed to the Venerable Sariputta himself, the way in which he attained Arahatship. There he tells us: "It was to another that the Blessed One was teaching the Dhamma; to the Dhammapreaching I listened intently for my own good. And not in vain, for freed from all defilements, I gained release." In the next two verses (996-7) the Elder declares that he felt no inclination to develop the five supernormal powers (abhiñña). However, the Iddhividha-Katha of the Patisambhida Magga credits him with possessing the intensive degree of meditative concentration called "the power of intervention by concentration" (samadhi-vipphara-iddhi), which is capable of intervening in certain normal physiological processes or other natural events. This is illustrated by the anecdote in the Visuddhimagga, Ch. XII, which records that once when the Venerable Sariputta was living with the Elder Maha Moggallana at Kapotakandara, he was sitting meditating in the open with his hair freshly shaved when he was given a malicious blow on the head by a mischievous spirit. The blow was a very severe one, but at the time it was given "the Elder was absorbed in meditative attainment; consequently he suffered no harm." The source of this story is the Udana (IV.4) which continues the account as follows: The Venerable Maha Moggallana saw the incident and approached the Venerable Sariputta to ask how he fared. He asked him: "Brother, are you comfortable? Are you doing well? Does nothing trouble you?" "I am comfortable, brother Moggallana," said the Venerable Sariputta. "I am doing well, brother Moggallana. Only my head troubles me a little." Whereupon the Venerable Maha Moggallana said: "O wonderful is it, brother Sariputta! O marvelous is it, brother Sariputta! How great is the psychic power, and how great is the might of the Venerable Sariputta! For just now, brother Sariputta, a certain demon gave you a blow on the head. And a mighty blow it was! With such a blow one might fell an elephant seven or seven and a half cubits high, or one might split a mountain peak. But the file:///n /DSA Documents/Books/Collection of books/all-books/nyanaponika-thera/wheel090.html (17 of 62)30/12/ :18:53